창세기 4:19 해설: Rashi, Da'at Zekenim, Kli Yakar & Radak

ויקח לו למך AND LAMECH TOOK UNTO HIMSELF — It would not have been necessary to state all this in detail except to inform us by the conclusion of the narrative that the Holy One, blessed be He, kept the promise He made when He said, שבעתים יקם קין “vengeance shall be taken of Cain after seven generations״; for Lamech arose after he had begotten children and had raised the seventh generation and killed Cain. It is to this that the statement refers: כי איש הרגתי לפצעי וגו “for I have slain a man to my wounding etc.” (v. 23).

ושם השנית צלה, “and the name of his (Lemech’s) second wife was Tzilah.” According to Rashi, it had become a custom for men to marry two wives, one for child-bearing and one for co-habitation, (indulging one’s libido). The second type of wife would drink a potion which would prevent her from becoming pregnant as a result of having sexual relations. The Torah telling us about Tzilah giving birth to a son, is to inform us that something went awry, [perhaps she only pretended to drink that potion, Ed.] Our author questions this as the Torah reported simply that Tzilah also gave birth, without hinting that this was unusual. We must assume therefore that the explanation of Rashi is based on the unnecessary word גם, “also,” in our verse, as having born children would have been something completely normal.

And Lemech took for himself two wives, etc. This entire narrative about his two wives, Adah and Zillah, serves an important purpose in the Torah: To teach and inform that when marriage is conducted properly, solely for the continuation of the species, then righteous children who observe God’s commandments will be born. However, when marriage is not for the continuation of the species but rather for beauty and to satisfy one’s desires, then alien children will be born to them — evil seed, destructive children. As we find with these two wives, Adah and Zillah: the one meant for procreation was called Adah, as Rashi explains, and it can also be interpreted as relating to pregnancy, as translated [in Genesis 4:1] as “ve’adiat” [and she became pregnant]. The one he took merely for pleasure was called Zillah, as Rashi explains, and perhaps at least they were modest in their relations, always seeking shade/privacy [“tzel”]. Therefore, it follows that from Adah, worthy children would be born. This is what is meant by And Adah bore Jabal; he was the father of those who dwell in tents and have livestock, as this was the occupation of the righteous Abel, and after him all the upright of heart like Moses, David, and many prophets and righteous ones, until through this occupation they merited connection with the Divine Presence. And his brother’s name was Jubal; he was the father of all who grasp the harp and flute, which were created to praise the Creator, blessed be He, as it is written, Praise Him with lyre and harp, etc. (Psalms 150:3). And through these instruments, the holy spirit rests upon them, as it is written, And it happened when the musician played, the hand of God came upon him (II Kings 3:15). And Zillah, whom he took for pleasure and gave her a cup of sterility herbs which did not help at all, nevertheless eventually bore strange children, as it is said, And Zillah, she too bore Tubal-Cain, who renewed Cain’s actions in his place and created instruments of destruction to damage and murder, as it is written who sharpened all implements of copper and iron which shorten man’s life. Perhaps this was measure for measure, for excessive sexual relations shorten a person’s life. Therefore, its results turned out to be like it, engaging in things that shorten lives, and his occupation came to fruition as it is said, for I have slain a man for my wound, etc. This is an appropriate allusion in the Torah from which to learn about proper marriage according to the Torah.

שתי נשים TWO WIVES — This was the custom of the generation that lived before the time of the Flood; they had two wives, one for child-bearing, the other for frivolous companionship and charm; the latter was given a cup of some drug to drink in order that she might become barren, and was dressed up like a bride and fed with the best food, whilst her fellow-wife was left without her husband’s companionship and ever mourned like a widow. Job expressly mentions this (Job 24:21). “He is a companion to (or, he feedeth) the barren that beareth not, and does not good to the widow”, as it is explained in the Agada of Pereq Chelek (see also Genesis Rabbah 23:2).

עדה ADAH — She was the wife intended for propagation, and she was so named because she was repulsive to him and was kept aloof from him [other versions read “from his table “] for עדה is the Aramaic word for סורה kept aloof.”

צלה ZILLAH — She was the one for companionship alone, and she was so named because she always abided in his shadow (צל means “shadow”). Thus is the statement of the Agada in Genesis Rabbah 23:2).